An English Translation of the Sushruta Samhita, Vol. I: Sutrasthanam — trans. Kaviraj Kunja Lal Bhishagratna (1907)

If this be admitted it almost inevitably follows, that what we have called protoplasm, can not be alwnys the sumo thing : that tliere must be many varieties of protoplasm witli dilVcrcnt qualities and with corresponding different molecular strncturL' and composition. Using the word '"protoplasm'' in this sense, it is oi'vious that the varieties of protoplasm are numerous indeed, almost innumerable. The molecular protoplasm, whicli brings forth a contractile katastate must difEer in nature, in composition, that is in construction from glandular protoplasm wliere kata-state is a mother of ferment. Fur* her the protoplaspi of a swiftly contracting striped muscular fibre must differ from that of the torpid, smooth, unstriatcd fibre, the protoplasm of a human muscle must differ from that of a sheep or a frog, the protoplasm of one muscle must differ from that of another muscle, in the aaine kind of animal, and the protoplasm of Smith's biceps must differ from that of Jone's— Foster.

Hi ,, INTRODUCTION.

Called D/iaius or fundaraental principles of the economy, when in virtue of their correlative and sustentative functions, or with the help of their subservient processes of metabolism and lymphatic circulation, they ensure an equipoise among the diflferent vital and physiological processes in the u'hole economy which is essential to its perfect health. Biologically considered they are but the primary subtle djniamics of organic life, or as Sayana expresses it, the three fundamental principles of the body.* But when this healthy equilibrium is disturbed either through the agency of any extrinsic or idiopathic factor, when any one of them is abnormally augmented or dominates the other two, thus altering their mutual relation in the economy, naturally certain pathological conditions arise which form the esse of a disease ; t or in the parlance of the Ayurveda they are said to have been transformed into Doshas or morbific diathesis. Even blood, which, according to our Acharyayas, forms one of the fundamental principles (Dhatu) of the organism, may be designated as a Dosha (morbific diathesis), when owing to its congestion in any particular organ or member of the body, it brings about a disturbance in its general vascular system and produces pathological conditions which are offshoots of its own deficient or disturbed circulation. They are denominated as MalaS, \ when observed still in grosser or superficial principles of the organism producing those excretions, or organic lesions which appertain to the sphere of morbid Anatomy. Thus we see that the Ayurvedic principles of Vayu, Pittam and Kaphah embrace both the biological and pathologi-

.Sayanas Commentary Rig ^^ 1 A. Chanika.

INTRODUCTION. . Hli

cal principles of the organism ;» or in other wOrds, the Ayurvedic physiology elucidates and investigates the causes through which the 'same principles, which sustain life and the organism, are transformed into the dynari\*ics of disease, lastly pointing out the grosser excretory changes and organic lesions in the external or "superficial plane of existence, which form thi subject of morbid anatomy and are sometimes confounded with the disease itself. In the Vayu, Pittam and Kaphah of the Acharyayas we have at once a complete picture of the finer sustentative forces of the human economy as well as their antithesis, the constructive as well as the expulsive forces* of the inner man, together with an exhaustive analysis of their grosser products which legitimately fall within the sphere of morbid anatomy. A real knowledge of the nature and functions of the Vayu, Pittam and Kaphah may be useful in giving a deeper and clearer insight into the principles of true biology or pathology. It is incorrect to translate Vayu, Pittam and Kaphah as air, bile and phlegm, except under certain circumstances. Viyu, Pittam and Kaphah are air, bile and phlegm only when they are transformed into Malas or grosser organic excretions which are supposed to be so very intimately connected with factors, pathogenetic or pathological, but they are not air, bile and phlegm in those planes of their functions which determine the genesis, growth and continuance of the organism, as w-ell as its death, decay and disinteg ation. -The knowledge of a region without that of its antipodes is but a half knowledge, and the principle of Vayu, Pittam and Kaphah is the only one of its kind that tries to embrace the whole sphere of organic existence.